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"The Church Of The Living God."
--1 TIM. 3:15.--
"As the
body is one, and hath many
members, and all the members of that one body, being many, are one body, so
also is Christ; for by one spirit are we all baptized into one body."..."There is one
body, and one spirit; even as ye are called in one hope of your calling; one
Lord, one Faith, one Baptism, one God and Father of all."..."After
the way which they [many] call heresy, so worship I the God of my
fathers."..."Am I become your enemy, because I tell you the
truth?" If so, then, "I have become a fool for Christ's sake."-- 1 Cor.
12:12,13; Eph. 4:4-6; Acts 24:14; Gal. 4:16; 1 Cor. 4:10.
THAT during the Gospel age God has been selecting a Church is admitted by all Christians except Universalists; and that all thus
selected constitute the one Church, and that a membership in that one Church
can be secured only during the present life--during the Gospel age--are also
generally admitted to be the teachings of the Bible.
And many will admit, also, that our present
union with Christ's body, the Church, though precious, is but a probationary membership, which will only be confirmed and made everlasting by introduction
into full membership in the Church triumphant, at the close of this
probationary period of the present life.--John 15:5,6;
Phil. 3:12-16.
But, while we and other Christians agree that
the Church triumphant is to be one Church, and not many churches, there
are parts and bearings of the subject regarding which we are not agreed.
We hold that the conditions of the present
trial, of all accepted as probationary members of the heavenly Church, are more
severe and exacting, and that the selection is consequently much smaller, than
Christian people generally suppose; that only a "little flock" is now
[R1571 : page 259] being selected. (Luke 12:32.) Many suppose that the object of our
God in calling the Church and promising her high exaltation was merely to save
them from everlasting torment. We claim, and find and produce abundant
Scripture proof of it, that God's object in this selection, training, discipline
and final exaltation of the Church, is for the ultimate purpose of blessing through them all his fallen, sin-stricken creatures (human and angelic), by
granting to all a full, perfect judgment or trial under most favorable
conditions, of which perfect knowledge and sufficient help will be the
chief elements of favor. Thus seen, the Church is being selected for the great
work, to be accomplished during the Millennial age, of restoring "whosoever
will" of the fallen ones back to their former estates, and of consigning
the wilfully unholy to the second death--everlasting
punishment--everlasting destruction. See
TOWER for Oct. 15th, '92,
for the nature and methods of God's elections, and Feb., '93 for an examination
of all Scripture texts bearing on the subject of future punishment.
Nor can it be denied that this Scriptural view
is much more elevating than the common, selfish view which originated in the
great Papal [R1571 : page 260] apostasy.
Those called out by the hope of sharing in God's plan for doing good to
others--blessing "all the families of the earth" --are sure to be
few, and spiritually above the masses, who are moved only by a selfish hope of
escaping torment.
We also differ from most Christians in that we
regard the Church in its present condition as merely in a probationary state.
And we further claim that there is only one Church now, even as there will be
but one Church in glory; that our Lord and the apostles never recognized any
but one Church on earth; that so far from establishing many, or recognizing
many, they denounced all efforts to separate into different parties and under
different names, as schismatic, sectarian, and contrary to God's will;
as injurious, and as an evidence of carnality in all who consented to or aided
such divisions of the probationary Church.
Paul's able and pointed reasoning upon this
subject is partially obscured by the common translation, yet even in it, when
attention is called to it, the trend of the Apostle's reasoning is clearly
discerned; much more so in that valuable and generally very faithful
translation, the Emphatic Diaglott. He exhorts that those teachers who
favor divisions in the flock of Christ be "watched," and turned away
from; because they are not following the Lord's will, but their own. And he adds,
"by kind and complimentary words they mislead the unsuspicious." (Rom. 16:17.) He reproved the Corinthian Church
because of a tendency toward sectarianism among them. (1
Cor. 1:10-13; 3:3-6.) They were dividing into Paulites,
Apollosites and Peterites, while a few rightly clung to the name Christian.
Each of these teachers had his peculiarities of
manner in teaching, which caused some to esteem one, and others another, most
highly. But they all had the one gospel--the one Lord, the one faith and the one
baptism. The spirit of favoritism, which led to factions and divisions, and to
the exaltation of sectarian or party names, or to the name of an individual
teacher, to be the standard around which to rally, the Apostle declared
was an evidence of carnality--proof of a worldly spirit.
While the taking of different names was wrong,
it was an evidence of a deeper wrong --of a selfish, party spirit. It was an
evidence that those Corinthians who took the party names had never appreciated
the oneness of the body of Christ; that they did not really appreciate that
Christ is the only head, leader and standard; and that his is the only name by
which his followers should recognize themselves and each other. Where scoffers
apply a name in derision, it is not the fault of the faithful; but the true,
loyal soldiers of the cross should never own or recognize such a name.
Instances of names so originating are "Methodist" and
"Baptist," both of which were given in derision, but were afterwards
adopted as party names, representing sects, factions or divisions in the body
of Christ. All true teachers are not only sent by Christ, but receive their
instructions from him; and any man who attempts to put his own or any other
name upon all or any portion of the Church is an opponent, an adversary to the
true and only Lord and Head of the Church. He is a misleader and an evildoer,
no matter what his claims or motives may be.
The Apostle, upbraiding the Corinthians, and
seeking to show them their error in owning any other teacher, besides Christ,
to be their head and standard and leader, asks, "Has Christ been
divided?" Are there several seeds of Abraham now, each an heir of a
promise? Is this the reason you countenance divisions into different parties?
Or, is it because one of these leaders--Paul, Apollos or Peter--has specially
favored you and put you under obligation to him, that you requite him by
calling yourselves his servants and followers, bearing his name? Was Paul
crucified for you? or were you baptized in his name?
Nay, nay, dearly beloved; one, and only one,
deserves all the honor of the Church, both now and forever, and that one is her
true Lord and Master; and his name only should she own in any manner. He leads,
he teaches, he feeds; and the various human agents used by him, as channels for
his blessings to his espoused, should neither take his place in her heart nor
share his honor before the world. [R1571 : page 261] We may, however, and should, honor his servants "for their work's
sake," and count those who serve well as worthy of double honor; but we
must always "hold the Head," and render him supreme reverence and
obedience. (1 Thess. 5:13; 1
Tim. 5:17; Col. 2:19.) Our esteem for
others should be "in the Lord."
For a long time, in fact until very recently,
Christians recognized this true principle, that there is but one body or church
on earth, even as there will be but one in glory. And, following this idea,
each sect claimed to be that one, the only true Church, and
persecuted others. But by and by each began to see in the other certain good
features of doctrine and practice, and gradually their ideas changed, until
to-day they claim boldly, and in opposition to the word of our Lord and of the
apostles, that sects are a decided advantage; that the human mind is so constituted
that a common faith, which Paul urges upon the Church, is an impossibility; and
that the various sects of to-day with their contradictory diversities of faith
are necessary accommodations to human prejudices and imbecility.
Yet, still clinging to the idea that somehow
there should be but one Church, they are anxious to reunite all the larger
sects so as to make (nominally) one church, while each sect therein may
retain its own special features of faith or disbelief as at present. All in
such a union (of which the Evangelical Alliance is a beginning) merely agree to
disagree, to live and let live, and to recognize each other, in this general
way, because of an increased influence, power and protection which the
association will bring to each, and because it would detract from the influence
of other sects not so associated, and thus hinder independence of thought. This
would serve to fix and establish an "orthodox" boundary line, inside
of which there would be bounds to individual liberty, and yet a measure of
freedom--a permission to choose a preference among the forms and doctrines of
these associated sects, and still permit them to be recognized as
"orthodox."
This is, in fact, the case now, among the
so-called "liberal minds" of all denominations; and it is being urged
that an organization of this sort, already founded in the Evangelical Alliance,
be fully consummated, and that an attempt be made to have such a composite church in some degree recognized by the government. The latest effort in this
direction is "The Brotherhood of Christian Unity," of which we had
something to say in our issue of Dec. 1, '92.
But, even when fully consummated, this could be
no more than a union in name, with the same divisions and differences in
fact--one church nominally, but many sects really.
The first danger against which the Apostle
warned the Church was sectarianism; and he was evidently heeded at the time at
least, for no great sects of Paulites or Apollosites developed. But, as usual,
the great enemy, thwarted in one direction, moved to the opposite extreme, and
attempted to insist upon a oneness very different from what our Lord or the
apostles ever taught. This attempt was to have every recognized member of the
Church think exactly alike, on every minutia of Christian doctrine. This
attempt finally developed into Papacy, where every matter of doctrine was
decided by the popes and councils; and every man who desired to be considered a
church member was obliged to accept such decisions fully, and to profess that
such decisions were his belief, his faith; whereas they were not
his in any sense but that of adoption. They were generally either blindly
received or hypocritically professed with mental reservations.
This was not at all the oneness urged by Paul.
He urged a oneness of heart and mind, and not a thoughtless, heartless or
hypocritical profession. He urged a oneness such as naturally results from the
proper exercise of the liberty which we have in Christ--to search and believe
the Scriptures, and to grow in grace and in knowledge, every man being thus
fully persuaded in his own mind, and firmly rooted and grounded in the one
faith as set forth in the Scriptures. The oneness of faith which Paul urged was
not that elaborate faith which touches and embraces all subjects, heavenly and
earthly, divine and human, revealed and unrevealed. Quite the contrary: Paul's
letters, [R1572 : page 262] weighty with
logical reasoning, do not even mention the subjects upon which sectarians do
most insist, and which are by them generally made tests of fellowship.
Paul said nothing about an everlasting torture
of sinners; he said nothing whatever about a mysterious trinity, in which three
Gods are incomprehensibly one God and at the same time three Gods; he said not a word about man being of a nature such as could not die but must live everlastingly, in a place of either pleasure or woe; he
said nothing, either, about the present life ending all trial for all classes;
and he entered into no entangling discussion about the bread and wine used in
commemoration of the Lord's death--as to transubstantiation or
consubstantiation; yet it can easily be discerned that he was not in harmony
with any of these errors.
Notice particularly, however, that without so
much as mentioning a single one of these sectarian tests of fellowship,
Paul declares--"I have not shunned to declare unto you the whole counsel
of God." (Acts 20:27.) From this it
is very evident that none of these points, which are to-day regarded as
the very essence and substance of Christian doctrine and as the proper tests of
faith, are the one faith, or in any sense or degree parts of "the
faith once delivered unto the saints."--Jude 3.
The one faith, which all should hold, was a very
simple one; one so simple that all, the learned and the unlearned alike, could
grasp it and comprehend it, and be "fully persuaded in their own
minds" concerning it. It was not a dose of incongruous mysteries,
inconsistent with themselves and inharmonious with reason as well as with the
Bible, to be swallowed by the ignorant with credulity, and by the learned with
hypocritical mental reservations; but it was so simple, and clear, and
reasonable, that any and every honest follower of Christ could be fully
persuaded in his own mind concerning it.
What was this one faith? The basis of it
is stated by Paul, thus: "I delivered unto you first of all, that
which I also received [first of all-- as a foundation truth or doctrine, upon
and in harmony with which all other doctrines must be built], how that Christ
died for our sins, according to the Scriptures; and that he was buried; and
that he rose again the third day, according to the Scriptures." (1 Cor. 15:3,4.) "There is one God and
one Mediator between God and men, the man Christ Jesus, who gave himself a
ransom for all, to be testified in due time."--1
Tim. 2:5,6.
This, in a word, confesses sin and utter
helplessness; it acknowledges God's loving plan for our redemption; it owns
that our Lord's death was our ransom price; and that forgiveness (justification),
and reconciliation to God, and the restitution of believers, come as a result
of faith in this Redeemer, when in due time it is made known to each and
all.
These brief statements contain the whole gospel,
in the same sense that an acorn contains an oak tree. Without this gospel
kernel, the true gospel can never be possessed; hence this must be insisted
on as a test of Christian fellowship. This must be received, else the
gospel is not received. When it is received, the gospel is received. Then a work
of growth begins--a development of this gospel. It may vary in rapidity
of growth according to temperament and surroundings; it can develop into a
twig, a sapling, a sturdy oak successively, but the nature of the seed will
appertain to it in every stage of its development. So is faith-- the true
faith: it must begin with the one kind of seed-faith in all, no
matter what stage of development each may attain. This one gospel
acknowledges man's fall and sinfulness, and God's mercy and love manifested
through Christ's great work of redemption, forgiveness and final restoration of
all the willing and obedient, but of no others. All theories, and they are
many, which omit any of these items are spurious.
Some deny God's love in the matter, and claim
that all the love was Christ's, and that he interposed and thwarted the
Father's original plan; but those of the one faith are guided by our Lord's own
testimony, that God so loved the world that he devised the plan as it is being
carried forward, and sent his only begotten Son to do what he has done and is
yet to do for the world. (John 3:16,17.)
Others [R1572 : page 263] deny that any redemption was accomplished by the death of our Lord Jesus, deny that his life was
substituted as a corresponding price or "ransom for all," and
claim that the Father does all by simply pardoning the sinners.
But again the one faith is clearly pointed out by the words of
Paul--"There is one mediator between God and men, the man Christ
Jesus, who gave himself a ransom [corresponding price] for all."
When received into honest hearts, this simple
gospel, the true gospel, will gradually open up and spread its roots of reason
and its branches of hope in every direction, feeding upon the promises of God,
building itself up as he designed, and grasping, as it progresses, the
"one baptism" (See TOWER, June 15, '93) and every other feature of
the gospel in its fulness.
Note the difference between this, God's test, on
the simple first principles of the gospel, and the wrong course of men who attempt
to enforce upon all an entire system of faith (and that when they are the
merest babes in Christ), so fettering them, then, that their growth is
hindered. To ask babes in Christ to assent to thirty or forty articles of faith
arranged by fellow-men, and to agree to take those as the infallible truth, and
to promise never to believe either more or less than they contain, is like
selecting in an orchard one gnarled and crooked tree, as a standard, and
requiring all the other trees to be padded out to make them look as thick and
as gnarled as the sample, and to be bound with iron bands that they might never
grow larger or straighter.
This true gospel, this simple faith, easily
understood and confessed by the weakest babe in Christ, must also be, and always,
and equally, the faith of the most developed sons of God. This one faith
(and not the endless ramifications and details of faith which lead out from it)
Paul placed as a standard or test of all claiming the name Christian. All the
consecrated who agreed on this one standard, or foundation truth, Paul counted
as in and of the one Church. While each member was to grow in grace, knowledge
and love, there would always be harmony and oneness in the faith and fellowship
of the Church, if all growth were kept in line and harmony with this foundation
truth.
Here was a perfect basis of union, which allowed
for all the various stages of individual development in the truth, and
which most effectually guarded against errors. For if this simple creed were
to-day made the standard by which all doctrines should be tested, it would
speedily lead to the discarding of every error and to the true union of the
Church in the "one Lord, one faith and one baptism."
The endeavor to compel all men to think alike on
all subjects, culminated in the great apostasy and the development of the great
Papal system; and thereby the "gospel," the "one faith,"
which Paul and the other apostles set forth, was lost--buried under the mass of
uninspired decrees of popes and councils. The union of the early Church,
based upon the simple gospel and bound only by love, gave place to the
bondage of the Church of Rome--a slavery of God's children, from the
degradation of which multitudes are still weak and suffering.
The Reformation movement of the sixteenth
century came as an effort to regain liberty of conscience; but, deluded by the
idea of an elaborate creed, insisted upon for so many centuries, the
reformers and their followers formed other systems of bondage very similar to
that of Papacy, though slight modifications gave liberty to fuller ideas on
some subjects. And so it has been ever since: each new reform movement has made
the failure of attempting to make a creed just large enough for its prime
movers.
A "CHURCH TRUST"
UNDESIRABLE.
----------
But while division in the Church of Christ
are very wrong, and very contrary to the will and word of our Lord, they are
better far than a union in bondage under Papacy's system, creed, etc.
Instead, therefore, of attempting to get all the sects to combine in a sort of
"Church Trust," an image or likeness of the Papal system of oneness
(though on a higher plane), to regulate and restrict further investigation and
further growth, we need to do the very opposite--to abolish all sects and all elaborate
[R1572 : page 264] creeds and confessions of
faith. Instead of being further bound (by such a Church Trust Union--or wheel
within a wheel, double imprisonment), all bondage should be set aside, except
the simple tests first imposed in the one faith once delivered to the saints;
and all party sectarian names should be repudiated, and the name of Christ
should be the only name borne by his Church.
Such a breaking down of sectarian fences would
leave the true children of God willing to accept the original and simple
test--"all one in Christ Jesus;" and this is what is needed. It would
destroy sectarian pride, which so often counterfeits true Christian zeal and
love, but it would tend to develop the truth, and thereby to develop the real
zeal for the truth which our Lord desires in his followers. The term Church of Christ would no longer mean to any
"our denomination," but, when they would sing,
"I love
thy Church, O God,
Her walls before thee stand,
Dear as the apple of thine eye,
And graven on thy hand,"
[R1573
: page 264] they
would think, instead, of the one, true and only Church.
Under such conditions, recognizing the true and
only test, as above quoted from Paul, those who formerly championed opposite
sides of the various questions of doctrine would join heads and hearts in
carefully weighing the various statements of the Scriptures; and, truly seeking
the divine plan, they would ere long, as promised, be guided into all truth.
They would join hearts and hands as Christians, and while their heads might not at once agree on certain points, it would be
only a question of a short time; for the unbiased study of God's plan, with no
sectarian theory and organization to uphold, would bring the heads of all into
union and general harmony, even though, as at first, the growth of faith-roots
and faith-branches might vary. All would believe the "same
things," even if some could see and believe more elaborately than
others.-- Phil. 3:15,16.
This freedom, and yet harmony and union, which
is the result of a full acceptance of God's will and Word, will not be attained
in the present age except by the few, the "overcomers." Others, the
Scriptures show, will continue in sectarian bondage, and even increase their
bondage-union by a Church Trust or "confederacy" (Isa.
8:12), until, in the close of this time of trouble, all this is
corrected by the fall of sectarian systems as well as of present political
governments.--Dan. 12:1; Rev.
18:2-5.
In the next age, during the world's trial, such great deceiving systems will not be permitted; but now they are
permitted in order to the testing and manifesting of the
"overcomers."
Let the dear saints who now walk the narrow way,
and whose names are "written in heaven" as probationary members of
the one, true Church of Christ, patiently persevere in worshiping God after the
manner which others term "heresy"--closely studying and believing all
that is written in the inspired Word, however it may conflict with human creeds
and the opinions of so-called great theologians. Be simple enough to take God
at his Word, however church monopolies or trusts may seek, either willingly or
unintentionally, to wrest it to their own advantage. Flee all so-called unions,
which are merely bondages. What is needed is fewer of such unions, not
more. Each individual needs to feel and exercise the same liberty on doctrine
that each sect now claims. From this standpoint the bondage-union of the church
under Papacy was the worst and most complete enslavement of the individual
Christian; and the full breaking up of all sectarianism, so that no two persons
will be bound to hold one faith (except on first-principles) is the most
desirable condition. The breaking of Papacy into a hundred sects, each free
from the other, was a good work, tending to the realization of the liberty
wherewith Christ makes free. Though at first regarded as a calamity, it soon
came to be known as the Reformation. And now the breaking up of these numerous
sects, so that each individual will be free, is essential to a
fuller growth in grace, knowledge and love than is at present possible. This
breaking up of sectarianism, [R1573 : page 265] now
regarded as a calamity, will by and by be recognized as truly the greatest of
all religious reformations. The signs of the times indicate that such a reformation
is impending, and the Scriptures declare it. A little more light, a little more
knowledge, and these sectarian shackles upon the individual conscience will
fall. Then whatever union shall exist will be upon right principles--a union of
hearts and principles and not merely a heterogeneous confederacy. Recognizing
each other's personal liberties, each disciple of Christ will be bound to the
other by his love of the Lord and of his Word alone; and others will be
separated.
Sectarianism has wofully distorted that
beautiful figure of Christian union given by our Lord, recorded in John 15:1-6. To fit it to sectarianism, and to
make their error in this appear to be supported by God's Word, it is claimed
that the "vine" is the whole church, and that the various
denominations of "Christendom" are the branches. But that the
Lord's words will bear no such construction must be evident to any one who will
give the passage candid consideration. The branches are the individuals, and "any branch" is defined by our Lord's own words to be "any
man." Let this, our Lord's illustration of the proper union of all the
branches in one vine, connected and nourished by the same sap, from the
same roots, teach us of true union and personal freedom in the body of Christ.
* * *
Suppose that the salaries and
"livings" of all ministers, bishops, priests, etc., were cut off, all
churches, chapels and cathedrals destroyed, all theological seminaries broken
up, and their professors turned to other pursuits, all religious guilds and societies
disbanded, including all sectarian organizations--what would be the effect?
Who can doubt that it would be a real blessing
under the disguise of a great and terrible catastrophe? The effect would be to
bring true Christians together as the family of God, and not as
sectarian bands; to study God's Word, and not human traditions and creeds
formulated in the dark ages. Very soon, unhindered, God's Word would be heard
by all truly his; and one Lord, one faith and one baptism would soon be the
result, while the worldly mass would speedily drift apart, and the true
distinction between the Church and the world would be discernible. The
Scriptures seem to indicate that very much of this sort of destruction of
present systems must take place before all the "wheat," the true
Church, will be separated from the "tares," the mere professors.
Party spirit and love of sect are so strong that, apparently, nothing short of
a complete wreck of all the sects will suffice to set free all of God's children
now bound and blindfolded in and by them.
This catastrophe--sectarian destruction, the
fall of Babylon--is
what is referred to in the Book of Revelation under the symbol of the seven
last plagues. (Rev. 15-18.) The pain from
these will consist largely of mental chagrin, the disappointment of sectarian
hopes and plans, and the wounding of sectarian pride. When the Master said,
"Watch ye, that ye may be accounted worthy to escape all these things
coming upon the world," it included the pain of these plagues, as well as
other annoyances to which the world will be subject because of ignorance of the
real plan of God. It is of escape from these plagues that the Revelator (our
Lord--Rev. 1:1) speaks to us, saying,
"Come out of her, my people, that ye be not partakers of her sins, and
that ye receive not of her plagues."--Rev. 18:4.
THREE VIEWS OF THE CHURCH.
----------
Brother Wright sends us the following clipping,
with the remark, "Two views well stated. Please give us the third and true
one, Brother Russell."
"There are two conceptions of the Church,
which, for convenience, I shall designate as the Protestant and Catholic
conceptions. The Protestant idea of the Church is that it is a voluntary
association of believers in Christ; that those who think alike upon religious subjects
join together in a society and choose their pastor, who derives his commission
and his authority from them. Consequently they are at liberty to prescribe what
he shall and shall not teach, or to unmake their church and make another,
precisely as the members of a club, [R1573 : page
266] or of a political party, have a right to withdraw and form a new
organization. The Protestant theory of the Church is that of an aggregation of
individuals, 'who can rearrange themselves at will, and thus create new churches
at every re-arrangement.' (Ewer.) The Catholic theory, on the other
hand, is that it is an organization which God Almighty has founded once for
all, to last to the end of time, and into which he invites men: it is his
family, his household, his kingdom, his city. Its officers are commissioned by
him and hold their authority as teachers only from him. In a word, the Catholic
Church is not a democracy but an empire, not a republic but a kingdom. As such,
it comes to man with divine authority: its officers are under oath to the
Eternal King, and they are to minister to man in his name, and for him."--The
Living Church.
In presenting the true view of the Church, we
labor under the disadvantage that for fifteen hundred years people have been
taught one or the other of the above views, or combinations of both, while the true idea has been generally lost sight of since the second century. The true view,
as we conceive it, is as follows:--
God's Church, when completed and organized, will be all that is given above as the Catholic or Episcopal view. But it is
not yet completed, and hence not yet organized. When organized, it will
be clothed with power, and will be, "not a democracy, but an empire; not a
republic, but a kingdom. As such it [will] come to man [the
world--during the Millennium] with divine authority [and with power to
back up that authority]. Its officers are [then to be] under oath to the
Eternal King, and they are to minister to man in his name, and for him."
All this, it is to be noted, fits exactly to the coming reign of the
Church, when it shall "bless all the families of the earth;" but it
does not fit at all to the present state or condition. There is no organization to-day clothed with such divine authority to imperiously command mankind. There
is no organization doing this to-day; though we are well aware that many
of them in theory claim that they ought to be permitted to do so; and
many more would like to do so. [R1574 : page 266]
This was the fatal mistake into which the Church
began to fall in the second century; and the effort to realize this false
conception culminated in the boastful, imperious counterfeiting of the coming Kingdom in Papacy, which for centuries sought to dominate the world, by claimed
"divine authority." This idea has more or less pervaded and poisoned
the ideas of all the Protestant "clergy" as well; who, copying
Papacy's false ideas of the Church, claim also that the Church of Christ is
now organized, though they make less boastful claims to "divine
authority," to teach and rule mankind in general, than Papacy does.
God's Church is not yet organized. On the
contrary, the Gospel age has been the time for calling out and testing the volunteers willing to sacrifice and suffer with their Lord now, and thus
prove themselves worthy (Rev. 3:4,5,21; 2 Tim. 2:11,12; Rom.
8:17) to be organized as joint-heirs in his Kingdom at the close of the
Gospel age, when he shall "set up" or organize his Kingdom in power
and great glory, to bless and rule the world with "divine authority."
In the meantime, these unorganized but
merely called out ones, who are seeking to make their calling and election
sure, that they may obtain a share in the Kingdom (2
Pet. 1:10; 2 Cor. 5:9), are "a
voluntary association of believers," drawn together for mutual
assistance in seeking to know and to do the Master's will, that they may be
accounted worthy the honors and glories promised, and not now to rule men by
divine authority; for they have as yet no such authority. In this "voluntary association" of the consecrated there is no imperial authority of one over
another; and no lording over God's heritage should be permitted; for the one
and only Lord has left the instruction, "Be not ye called Rabbi; for one
is your Master, even Christ, and all ye are brethren."--Matt. 23:8.
Instead of the kingly and lordly rule prevailing
in the customs of the world, the Master gave all another and an opposite rule,
saying, "Ye know that they which are accounted to rule over the Gentiles
exercise lordship over them; and their great ones exercise authority upon them.
But so shall it not be among you; but whosoever will be great among you, shall [R1574 : page 267] be your minister [literally,
servant]; and whosoever of you will be the chiefest, shall be servant of all
[or greatest servant]; for even the Son of man came not to be ministered unto
[to be served], but to minister [to serve], and to give his life a ransom for
many."-- Mark 10:42-45.
The Lord was chief servant; and those among the
apostles who served the Church at greatest cost to themselves--Paul, Peter,
John and James --are esteemed, by those who have the spirit of the truth, in
proportion to their service, and not in proportion to their titles,
their priestly vestments, or their praise among men, etc., of which they had
none.
The Church, or company of believers,
probationers for coming glory, in its "voluntary association," was
indeed to recognize "teachers," "helps,"
"apostles," etc., but not to make them. If they recognize a
man "mighty in the Scriptures," "apt to teach," able to
make clear the divine plan, and specially qualified to build them up in the
most holy faith, they gladly acknowledge God's favor in raising up among
them such a servant of all to assist them in the understanding of his
Word. But they should be careful always, even while rejoicing in and thanking
God for such a servant, to require a "thus saith the Lord" for every
point of doctrine, and to search the Scriptures daily to see whether these
things be so--whether the deductions and arguments of the teacher agree with
the whole testimony of God's revealed plan.
Thus the Lord is the teacher of his followers,
sending, now and again, of their own number, certain ones to call attention to
truths being overlooked, or to injurious errors being entertained. The
"meek" among the probationers will hear the Master's voice by
whomsoever he speaks; and these will be guided into the truth, and prepared in
due time for organization as his Kingdom. "The meek will he teach his
way."--Psa. 25:9.
Thus seen, both the Catholic and the Protestant
views of the Church are erroneous. The Catholic view gets the future
organization applied to the present time, and the Protestant view, though
ridding itself of some of that error, carries along enough of it to injure itself;
for, instead of admitting all consecrated believers into a "voluntary association," in which God would raise up his own teachers, Protestantism
attempts also to organize and bind with creeds and confessions into
various sects, each of which, anxious to perpetuate itself and its ideas,
selects and makes its own teachers in its own seminaries.
THE TRUE CHURCH.
----------
To-day there are many organizations claiming to
be the Church, and having various bonds of union; but we wish now to show, upon
the authority of God's Word, first, what Church our Lord established, and what
are its bonds of union; second, that every Christian should belong to that
Church; third, the injurious effects of joining the wrong church; and fourth,
having joined the right Church, what would be the results of losing our
membership.
First, then, the Church which our Lord Jesus
began to gather during his ministry, and which was recognized by the Father at
Pentecost, after the ransom price for all was paid, was the little company of
disciples who had consecrated earthly time, talents and life, a sacrifice to
God. Theirs was a "voluntary association" for mutual aid; and this
society was under the laws and government of Christ, its head or recognized
ruling authority. The bonds were bonds of love and common interest. Since all
were enlisted under the captaincy of Jesus, the hopes and fears, joys and
sorrows and aims of one were those of the others; and thus they had a far more
perfect union of hearts than could possibly be had from a union on the basis of
any man-made creed. Thus their only union was of the spirit; their law for the
government of each was love; and all, as a whole, were put under obedience to
the "law of the spirit," as it was expressed in the life, actions and
words of their Lord. Their government was the will of him who said,
"If ye love me, keep my commandments."
There are two senses in which the true Church of Christ may be considered: All who, like the early Church, are fully
consecrated to the doing of our Father's will, amenable only to [R1574 : page 268] Christ's will and
government, recognizing and obeying none other--these, the saints, from the
beginning of the gospel age down to its close, when all of this class are
sealed-- constitute
"THE CHURCH OF THE FIRST-BORN,
----------
[whose names are] written in heaven." These
are all one in aim, hope and suffering, and in due time will be joint-heirs
with Christ Jesus to the great "inheritance of the saints in
light"--joint-heirs with him of the Kingdom which God has promised to them
that love him.
The other sense, in which this same class is
recognized, is by counting a part for the whole. Thus all the living of this
class may be spoken of as "the Church;" or, again, any part of this
class of living followers who may meet together may properly be called the
Church; for, wherever two or three are assembled, the Lord has promised to be
among them. Consequently, that would be a Church meeting--an assembly of
"the Church of the First-born." The general assembly will be
when all the Church are made like their Head, and glorified with him.
Such, then, is our definition of the Church of Christ. It is perfectly illustrated by
Paul (Rom. 12:4,5), when he compares the Church to a human body. In this figure
the head represents our Lord, and all who are his constitute the body, over
which the head rules. Jesus has been and always will be the Head over his
Church as a whole; he is likewise the Head and ruler of the entire living
Church; and in every assembly where two or three meet in his name (when
his Word is sought and heeded), he is the Head, ruler and teacher.-- Eph. 1:20-23.
If it be asked, In what sense does he teach? we
answer, by exercising the qualities of the Head or teacher; by using one or
more of those present as his mouth-pieces in unfolding truth, strengthening
faith, encouraging hope, inspiring zeal, etc., just as the head of the human
body calls upon one member to minister to another. But here a word of caution:
If one become as useful a member as a right hand, he should take care that he
assume not the position and authority of the Head, to put forth his own words
and ideas as truth. He must ever remember that his highest honor is to be an
index-finger to point out, or a mouth-piece to express, the will of the one
Lord and Master. Be not puffed up: pride will paralyze and render useless.
"Be not ye called Rabbi [master, teacher], for one is your Master [head],
even Christ, and all ye are brethren." And let not the least member
despise his office, "for if all were one member, where were the
body?" "Nay, those members of the body which seem to be more feeble
are necessary" --"God hath set the members, every one of them, in the body, as it hath pleased him."-- 1
Cor. 12:12-31.
How simple, beautiful and effectual is God's
plan of the "voluntary association" of his children!
This brings us to our second proposition,
viz." that all Christians should be joined to this association or
incipient organization. In the light of what has just been said as to the class
[R1575 : page 268] constituting the Church
which our Lord is calling, it is evident that if you have given up all your
will, talent, time, etc., you are recognized by the Lord as a probationary
member of the Church, of which he is the Head, and whose names are written in
heaven. Thus, by consecration, we join the true Church, and have our names
recorded in heaven. But, says one, must I not join some organization on earth,
assent to some creed, and have my name written on earth? No: remember that our
Lord is our pattern and teacher, and neither in his words nor acts do we find
any authority for binding ourselves with creeds and traditions of men, which
all tend to make the Word of God of none effect, and bring us under a bondage
which will hinder our growth in grace and knowledge, and against which Paul
warned us, saying, "Stand fast, therefore, in the liberty wherewith Christ
hath made you free, and be not entangled again with the yoke of bondage."
--Gal. 5:1.
Another says: If it is not proper to unite with
any of the present nominal churches, would it not be well to form a visible
association of our own? Yes, this is what we have--a society modeled after that
of the early Church. [R1575 : page 269] We
think we have come back to primitive simplicity. The Lord Jesus alone is our
Head or law-giver; his Word is our rule of faith and practice; the holy Spirit
is our interpreter and guide into truth; our names are all written in heaven;
and we are bound together by love and common interest.
Do you inquire--How shall we know one another?
We ask, How can we help knowing one another when the spirit of our Master is
made manifest in word and act and manner and look? Yes, the living faith, the
unfeigned love, the long-suffering meekness, the childlike simplicity, coupled
with the constancy and zeal of maturity, make manifest the sons of God, and we
need no earthly record, for the names of all such are written in the Lamb's
book of life.
Do the sick need visiting or assistance? These
stand ready with consecrated time. Does the Lord's work require money? These
stand ready with consecrated means. Does his work bring upon them the reproach
of the world, and of a degenerate nominal church? These have also
sacrificed reputation and all else to God.
But, again, do you inquire, How shall we deal
with one who walks disorderly in our midst? if we have no organization such as
we see about us, how can we free ourselves from such, as the Lord requires us
to do? We answer: Do just as the Scriptures direct.
Now, as in the early Church, there are various
degrees of advancement among the individual members, and, Paul says (1
Thes. 5:14), some are feeble-minded, comfort them; some are weak,
support them; but, while you should be patient toward all, warn the disorderly
(those who are drifting away from the true spirit of Christ). Don't mistake the
disorderly for the weak, and comfort them, nor for the feeble-minded,
and support them; but patiently, lovingly, warn the disorderly.
Whom does he call disorderly? There are many ways of walking disorderly. In 2
Thes. 3:11, he speaks of some who work not at all, but are busy-bodies,
and says they should do as he did--work, that they be not chargeable to any;
and if any will not work, neither should he eat. Thus he said he did, that he
might be an example to others; and (verse 14), after you have
warned such a one, if he "obey not,...note that man, and have no company
with him, that he may be ashamed....Yet count him not as an enemy, but admonish
him as a brother." He warns us also against immoral and unjust persons,
and those who wrest (twist) the Scriptures, and thus turn the truth of God into
a lie. And the following citations clearly show that, in the Apostle's
estimation, doctrinal disorders are among the chief.--2 Thes. 3:6-14;
1 Cor. 5:11; Eph.
5:6-11; Rom. 16:17; 2 John 9-11;
Gal. 1:8,9; Tit. 3:10.
Our Lord gives explicit directions where there
is a matter of offense between two brethren (Matt.
18:15,17): "If thy brother shall trespass against thee, go and
tell him his fault between thee and him alone. If he shall hear thee, thou hast
gained thy brother; but if he will not hear thee, then take with thee one or
two more, that in the mouth of two or three witnesses every word may be
established. And if he shall neglect to hear them, tell it unto the Church [the
company of brethren who assemble together]; but if he neglect to hear the
Church, let him be unto thee as an heathen man and a publican." If, under
the captaincy of our Head, we heed his commands, which we will do if we love
him, how few will be the misunderstandings and difficulties among the brethren.
And if the true brotherhood in Christ is in any degree realized, the admonition
of the Apostle will be gladly heeded--"Not forsaking the assembling of
yourselves together, and so much the more, as ye see the day drawing
on."--Heb. 10:25.
And if new converts be properly begotten by the
Word of Truth, they will be far more eager to meet with two or three possessed
of the right spirit and seeking to understand the Word of the Lord, than they
would be to mingle with those whose religion consists chiefly of forms of godliness. And here will be the opportunity for those who are strong [in the
faith and love of God] to bear the infirmities of the weak and not to please
themselves merely--in the choice of subjects, studies, etc.
Should the newly enlightened one know none with
whom he can meet personally and regularly, let him not forget his privilege of
communion [R1575 : page 270] with the Father
and the Son in prayer, and with the WATCH TOWER by mail; and let him seek for
others of the truth-hungry among his neighbors--"holding forth the Word of
life," the Truth.
This association has its evangelists, pastors
and teachers, appointed and directed by the Lord. (1
Cor. 12:28.) They need no laying on of hands by the so-called
"apostolic succession;" for the "Spirit of the Lord hath
anointed" all the members of the body "to preach," etc. (Isa. 61:1), and it is the duty of every member of
the body to exercise his office for the edification of the other members. All
the true Church are priests, an association of priests, and not an association
under the control of a clerical or priestly class. (1
Pet. 2:9.) There is one great Bishop or overseer, who, from time to
time, raises up and sends his own special messengers to uncover truths,
overthrow errors, etc.--Luther seems to have been one of these, and Wesley
another. But our Lord retains the Bishopric himself. (1
Pet. 2:25.) How complete is the voluntary union of the Church of Christ, with its heaven-written,
love-bound, Spirit-ruled membership, and how sad the error of mistaking the
nominal for the real Church!
The importance of our fourth proposition need
not be urged. It would, indeed, be a dreadful calamity to lose our membership
in the true Church or body of Christ. And no member is out of danger except
when keeping a vigilant watch over the old nature, counted dead, lest it come
to life again, and assert itself in the form of pride, selfishness, envy,
evil-speaking--or what not? But, filled with love (the love that prompts to
sacrifice), and clothed with humility, and under cover of the redeeming blood,
we are safe in the Church (the body), having the assurance that it is our
"Father's good pleasure to give us the Kingdom."
Yes, the Kingdom is the glorious destiny of the
true Church--the "little flock"--now treading the pathway of
humiliation, and drinking the bitter cup of death. The glory that shall be
revealed in us does not yet appear, except to the eye of faith, but the
temptations and trials are very apparent on every hand. "Let us,
therefore, fear lest, a promise being left us of entering into his rest, any of
you should seem to come short of it."--Heb. 4:1.
Thus Paul warned others, and thus he feared,
lest even after having preached to others, he himself should be a castaway. (1 Cor. 9:27.) We may have our names cast out as
evil by those of the nominal church, and yet "rejoice and be exceeding
glad because our names are written in heaven." They may frown upon us and
despitefully use us and say all manner of evil against us falsely, or they may
seek to win us back by flattery, saying they cannot afford to lose our
influence, we could do so much good by remaining among them, etc.; but we must
let none of these things move us; but, rather, rejoice that we are counted
worthy to suffer (Acts 5:41,42) for
his name's sake. Oh, how necessary in this "evil day" is the faith
"That
bears unmoved the world's dark frown,
Nor heeds its flattering smile;
That seas of trouble cannot drown,
Nor Satan's arts beguile."
Dearly beloved, let us again repeat the warning:
"Stand fast in the liberty wherewith Christ hath made you free, and be not
again entangled with the yoke of bondage."
CHRISTIAN FELLOWSHIP.
----------
Humanity longs for fellowship; and, of recent
years, the morally inclined have very generally found this in the nominal,
Protestant churches--in their committees, socials, prayer-meetings, etc. Such
fellowship and such influences have done much to elevate the tone and moral and
respectable standard of the world; but such fellowships are seldom worthy of
the name Christian fellowship; because, not Christ and his Word, but
worldly ambitions, pride, dress, show and social gossip are generally the
grounds and subjects of fellowship. Hence, while disapproving church organizations
as churches, we do esteem them as [R1576 :
page 270] the highest order of worldly diversion. For, although
they are often schools in which pride, envy, hatred and scandals are
cultivated, these evils are less gross than the many vices which flourish
outside these schools of morality. [R1576 : page
271]
But, however beneficial these social clubs,
called churches, may be to the world, as tending to tone down murder to malice
and envy, and to moderate theft to slander--the really consecrated believer,
who has passed from death unto life, finds in them but little real fellowship,
except as he discovers here and there a kindred spirit, similarly begotten to
newness of life,--to new motives, thoughts, words and deeds. Nevertheless,
custom draws them together, and the very thought of disturbing that social
union is dreadful, because, poor as it is, it is all they have.
Then, to many, there comes the thought of
influence--upon wife or husband or child or sister or brother or friend. What
if their withdrawal and the admission that their church and all others are
really worldly and unsatisfying should hinder some one from joining some
church, and thus, outwardly at least, from confessing Christ? What then?
Perhaps next winter their social club will get up a revival of religion, and,
by dint of an imported revivalist, and hymns, and prayers, and sermons, hot
with descriptions or inferences of the everlasting torment awaiting all who do
not join some sect, some might be induced to assume the outward forms of godliness
without the power; and, by withdrawing now you would be debarred from helping
them in this work.--What then?
So much the better, we answer. If we have found
that God's name and character are dishonored and misrepresented by every
denomination of Christendom, why should we want our children and friends to
join a society under those dishonoring confessions of mis-belief? Why should we
want to join in such work--so contrary to all that our Lord and the apostles
taught and practiced?--which so seriously misrepresents, to the seeker after
God, the real way to find him, and which so deceives the penitent as to what is
the real "Church of the living God"--"whose names are written in
heaven?" Why should not every one who finds the truth, or, rather, who is
found by the truth, in this time of harvest, be glad to use every atom of his
influence for the truth, and against those errors which bind so many of God's
dear saints?
Surely the more conscientious we are the more we
must regret the influence already given in years past toward error, to God's
dishonor and to the enslavement of his children; and the more must be our
anxiety to reverse our influence as rapidly as possible, in order that our
future influence for the truth may as far as possible counteract past influence
given to error. And, if we find the bonds of sectarianism difficult and painful
to burst, we should the more jealously seek to spare our children similar pain.
An outward confession of full consecration to Christ, not lived up to, and of
faith in a creed not really believed, is an injury to whoever makes it. Better
far teach your children to be honest with themselves, with others, and
above all with God, than teach them to stultify themselves by dishonest
professions. It will be to their advantage now, as well as in the purgatory of
the future. See TRACT NO. 17--Purgatory.
But, still, we will need fellowship. And the
scarcity of the proper sort in the nominal churches should lead us nearer to
the Lord, that we may the more appreciate and value his love, his Word, his
fellowship, and the love and fellowship of all who are of his true family and
spirit. Soon you will learn to appreciate the words of our Master--as true
respecting the worldly church to-day, as in his day-- "Marvel not, if the
world hate you; ye know that it hated me before it hated you;" "for
the friendship of the world is enmity against God." Thus, separated more
and more from the worldly-spirited, you will learn what the Apostle meant when
he said, "Hereby we know that we have passed from death unto life, because
we love the brethren." Your love for Jesus, our Elder Brother, will
grow more intense, affecting your every thought, word and deed, and begetting a
love for all who bear his likeness; and this love will not depend upon wealth
or personal beauty or social conditions. But only those somewhat grown in the
spirit and likeness of our Redeemer can appreciate such counsel or such
fellowship. Others love the worldly because the love of the Father has not been
developed in them, and because they do not hate every evil way. [R1576 : page 272]
THE TRUE CHURCH NOT A SECT.
----------
The Church
of Christ is neither a
sect nor an aggregation of sects: it is one and indivisible. It is Christ and
all who are united to him; --joined by a living faith in his redemptive work
for them, and in a full consecration to him, his will and his work, even unto
death. This true Church is represented by our Lord himself under the simile of
a vine, of which and in which all truly his are, individually, branches.
Webster's Dictionary defines the word "sect" to mean,--"A part cut off,...hence a
body of persons who have separated from others by virtue of some special
doctrine, or set of doctrines, which they hold in common."
This description fits all the various
denominations of Christendom. All separate themselves from other
Christians; all do so by virtue of some doctrine or set of doctrines which they
hold in common. But the members of the true Church are each individually
united to Christ, and not to each other. As the spokes of a wheel are each
separately fastened in the hub, so each member of the body of Christ is, in his
inner or spiritual life, bound only to Christ. And as the tire steadies and
gives unity of operation to the spokes at their extremities, so love, the bond
of perfectness, is the only bond that should be permitted between those whose
wills are buried into Christ's.
Our Lord declared that he did not come to put a
patch or amendment upon Judaism, nor to put the new wine of his teaching into
the old bottles of Judaism. It follows that Christianity is not a schism or
sect or split off from Judaism. It is, on the contrary, a new system of
religious teaching, based upon a New Covenant made between God and man by
Christ the Mediator, whose blood sealed that new covenant and made it
operative.
The only test of fellowship therefore is,--to be a Christian; one truly united to Christ by faith and consecration;--not
without a real consecration, nor without the true faith. But the meaning of a
full consecration of thought, word and deed is readily understood by some who
doubt and question what is the true faith necessary to the true
membership in Christ-- the faith at first delivered unto the saints by our Lord
and his apostles. This true faith is --that all were sinners, justly under
God's condemnation to death through the fall; that Christ Jesus our Lord died for OUR SINS according to the Scriptures, and that he was raised from the dead by
the Father, who thus gave assurance to all that Christ's sin-offering on our
behalf was complete and fully satisfactory, the signing and sealing of the New
Covenant under which all of Adam's race who are sick of sin and desirous of
harmony with God can be justified and return to his love, favor and blessing. (1 Cor. 15:3,4; Rom. 5:1,6,12,18.) Whoever holds this simple faith is a believer, a member
of "the household of faith." Whoever with this faith fully
consecrates himself to the Lord's service is a baptized believer, a
probationary member of the one, true Church whose names are written in heaven.
If he run the Christian race as he has covenanted to do, he will win the prize,
and be one of the elect Church in glory, granted a place with the Lord in his
throne.
This is the basis of our hope: the only
foundation --the one which no man ever could lay, but which God laid for us (1 Cor. 3:11); for, "while we were yet
sinners, Christ died for us" (Rom. 5:8),
the "just for the unjust, that he might bring us to God." (1 Pet. 3:18.) Realizing ourselves as sinners
under condemnation to death, and that we may have peace with God and be
justified to life by appropriating to ourselves the merits of his death, we
gladly accept him as our Redeemer. "We have redemption through his blood,
even the forgiveness of sins." (Eph. 1:7.)
This is justification; and, being thus justified by faith, we have peace
with God. Then, realizing, further, that those who are thus redeemed should not
live the remainder of their lives to themselves and their own pleasure, but to
him who died for them (2 Cor. 5:14,15), we
consecrate ourselves to his service.
Built upon this foundation are the minor
doctrines and those principles which must be worked out in the life. Thus we
are admonished by the Apostle (2 Pet. 1:5-8)
to add to this [R1576 : page 273] faith
various graces and further attainments-- of virtue, knowledge, temperance,
patience, godliness, brotherly-kindness and charity (love).
This was the faith of the early Church; and this
is the faith of all who acceptably bear the name of Christ; and such only are
properly termed Christians. True, the early Church progressed beyond these
first principles, to the use of the "strong meat," and a
comprehension, with all saints, of the deep things of God; but the "babes in Christ," and those "who, by reason of use, had their senses
exercised," were together one family--"all one in Christ Jesus."
They were not to leave these principles by displacing them by other theories,
but by adding to them as above explained. The more advanced in grace and doctrine
bore the infirmities of the weak, each and all seeking [R1577
: page 273] to grow in grace and knowledge, more and more. Where
this apostolic rule was observed, there could be no sect, no division in
this body. It was only when error began to develop in the congregations
that Paul wrote to some: I hear that there are divisions (sects) among you, and I partly believe it; for it is evident from what I learn of the worldliness
and error coming in among you, that there would of necessity be divisions; for
those true to the Lord could not have fellowship with such unfruitful works of
darkness, but must rather reprove them.--1 Cor.
11:18,19.
Divisions were objected to in the one
true Church, and all the apostles taught that there is one Lord, one faith and
one baptism. There is one fold and one Shepherd. (1
Cor. 12:25.) Christians are a separated class--separate from the world,
separate from sinners, separate from all others--in that they accept salvation
through the redeeming blood of Christ. Their sympathy and co-operation are not
of force, doctrinal or other, but merely of love and common interest, as
fellow-pilgrims and fellow-heirs. The doctrine of the ransom serves to
guard each one thus in Christ against all professing Christ's name but denying
or ignoring this fundamental part of his work. Not collectively but individually the saints should have no fellowship with works of darkness.--Eph.
5:11.
It is not remarkable that Satan should seek to
divide and separate the sheep, and to put up fences, such as the denominational
creeds prove to be, which would hinder some of the sheep from following the
Shepherd into green pastures of fresh and living truth. This would be but
wisdom on his part. But it is strange that he should be able to fetter the
reason of so many, that they should think it a mark of spirituality to say, I
am of Luther, a Lutheran; I of Calvin or Knox, a Presbyterian; I of Wesley, a
Methodist, and so on. The Apostle Paul, on the contrary, said to some of his
day, who were in danger of this spirit of sectarianism: While one saith, I am
of Paul, and I of Apollos, and I of Peter, are ye not carnal? Is it not
in direct opposition to the spirit of Christ to think or act thus? "Is
Christ divided?" Did Paul or Peter or Knox or Calvin or Wesley or any one
else than Christ die for your sins, and redeem you? They, as
servants of Christ and the Church, should be esteemed very highly for their
works' sake, but to name the Bride after any other than the Bridegroom is
manifestly improper.
Oh, that all could see that in God's sight there
is but one Church--whose names are written in heaven--and that God cannot and
does not sympathize with or recognize any split in the real Church. He does not
recognize the narrow creeds in which so many of the sheep are confined and
starving. As we have shown, he has placed but one fence around his fold. Inside
of it there is plenty of room, for both the lambs and the fully matured sheep.
A PARABLE OF FALSE SHEEP-FOLDS.
----------
Picture in your mind a fine, large pasture,
surrounded by a strong and high fence (the Law of God), which keeps all the
sheep within, but which recognizes no means of access to that fold (justified
condition), except Christ, the door, faith in whose sacrifice for sin is
the only way into the fold. All climbing into the fold by any other way are
thieves and robbers. This is the pasture provided by the Good Shepherd for his
sheep, for whom he once laid down his life. Into the true fold of Christ quite
a flock of sheep have entered. They belong [R1577 :
page 274] to the true Shepherd; but, as we look before us at the grassy
slopes, only a few sheep, a little flock indeed, seem to be enjoying the
liberty of the fold--the liberty wherewith Christ hath made them free. Where
are the others? We look, and see inside the door, on either side of the
pathway, small enclosures. Over each is written a peculiar name--Presbyterian,
Methodist, Baptist, Second Adventist, Roman Catholic, Greek Catholic,
Episcopalian, Lutheran, etc. Looking at these pens we find they differ. Some
are built like prisons with iron frames and bars and chains, others less
strong, and some are merely marked out "dead lines," over
which the sheep understand they must not go.
These pens are full of sheep, but they are weak,
delicate and sickly for lack of proper exercise and fresh, nourishing
food. They are regularly fed, but only upon husks, with occasionally a little
milk, but they eat without relish and get no good from it. Many of them are
leaner and poorer than when they first entered the fold, and some have become
blind. Strange to say, all seem to be perfectly satisfied, each with his own
pen, and very seldom does one attempt to escape.
We also noticed that under-shepherds had been
appointed to help to pasture the sheep, and that they had constructed these
pens, but apparently without the Chief Shepherd's permission.
Perplexed to know why the sheep thus submitted
to be penned, we watched to see how they were induced to enter the various
enclosures. As they entered the fold through the only door (faith in Christ),
each under-shepherd tried to impress upon them, as they passed, the necessity
of getting into one of the many pens, and the desirability of the particular
one he represented. As a consequence, nearly all the sheep which entered the
fold got penned, for they trusted the under-shepherds and followed the
majority; and only a few passed on to enjoy all the liberty of the fold. The
under-shepherds sought continually to impress upon their sheep that the free
sheep were heretics and en route to destruction.
We watched to see the end of this matter, for we
learned that the Chief Shepherd was expected by some, and we knew that his
coming would soon demonstrate whether he approved this dividing and imprisoning
of his flock. Nearly all the under-shepherds claimed that he would not
come for a long time yet.
Presently we heard great rejoicing among the
free sheep. We looked, and found that the Chief Shepherd had come quietly,
unobservedly ("as a thief"), and was now recognized by some of the
sheep; and hence the rejoicing. Some of those imprisoned heard the Shepherd's
voice: they looked and listened, yet could scarce believe. It was indeed the
voice of the Shepherd as he tended and ordered his flock. His true sheep seemed
to hear his voice condemning the penning process, and saying to his sheep:
"Come out!"
Some leaped the fences and thus gained liberty
and food from the Shepherd's hand, while others were so weak and faint for lack
of nourishment that they trembled with anticipation, but did not come out
through fear of the under-shepherds. We noticed, outside the fences, that some
of the free sheep brought food to the bars, thus nourishing the weak
ones until they were strong enough to leap the fence. The under-shepherds,
meanwhile, were alert with redoubled vigilance, and by varying policies sought
to keep control of their (?) flocks. Some denounced and scoffed at those
without, and threatened the sheep within; and others redoubled the customary exercises--the
"forms of godliness."
We waited to see the outcome, and saw the
unfaithful under-shepherds bound and beaten with stripes, the prison-pens all
destroyed, and the fold used as designed--the flock one, its name one, and its
head--the true Shepherd who gave his life for the sheep--Christ Jesus.
"COME OUT OF HER, MY
PEOPLE!"
----------
In Revelation 18:4-8,
we have most emphatic instructions from our Lord, respecting our proper course
at the present time. This advice was not always applicable: not until
mystic Babylon's
fall under divine condemnation, which prophecy shows was in A.D. 1878. As shown
in the Scriptures, Babylon, the mother of abominations, had long misrepresented
the [R1577 : page 275] truth and the true
Church, which to a large extent was in her and in her daughter systems (See M.
DAWN, VOL. II., pages 271-282, VOL. III., pages 135-197); but her sentence of
rejection was reserved until the time of "harvest."
The expression, "Come out of her, my
people," indicates clearly that some of God's true saints have been in
Babylon, and that, up to the time of her fall, God did not object to their
being in the nominal church systems, and did not call on them to come out.
Indeed the Lord himself sometimes spoke to and through Babylon up to the time
when, having knocked at the door, declared his presence, and been unheeded by
the self-conscious, but really blind and miserable Laodicea, he spewed her
out of his mouth (to be no longer his mouth-piece) forever.--Rev. 3:14-22.
But now the judgment of the great Millennial day
has begun; and its beginning is with the Church--to separate the true from the
false or nominal.
To accomplish this separation, the truth--
"the sword of the spirit"--sharper than any two-edged sword, is
unsheathed. The conflict now in progress between truth and error, light and
darkness, is for the very purpose of testing, sifting and separating the
"children of light," who love the truth, from the children of
darkness, who love the error. As heretofore shown, the second advent of our
Lord is in this respect like his first advent; and his words, "Think not
that I am come to send peace on earth: I came not to send peace, but a
sword" (Luke 12:51), are applicable
now;--until his Church has been gathered and glorified, and his Kingdom set up
in glorious authority.
The expression, "that ye be not partakers
of her sins, and receive not of her plagues," implies that, in this time
in which they are [R1578 : page 275] called
out, God's people will be brought to a clear knowledge of the truth;--they will
see clearly what constitute Babylon's sins--errors of doctrine and of
life. And, when so enlightened, those who are God's people, having his
spirit, his love for right and truth, will hate the error and darkness in which
for so long they have been. Such will be ready and anxious to know their duty
toward the nominal church. The effect of the light of truth upon their hearts
will be such that they will instinctively feel and ask themselves, "What
communion hath light with darkness?" and will be merely asking the Lord to
indicate to them his wisdom and will. To such the Lord answers, through his
Word, "Come out of her, my people."
The expression, "that ye be not partakers
of her sins," is in the nature of a reminder, as well as a threat. It is a
reminder that, when in ignorance of the truth, they had no responsibility for
the errors and the wrong course of Babylon, mother and daughters; but that now
that they see those errors--those sins--they are responsible; and that if now they stay in these systems they, by intelligently assenting, are as responsible
as those who formulated those errors, or more so, and will surely and justly
partake of the consequences.
But, for various reasons, some seem anxious to
excuse themselves, and to stay in Babylon.
Such indicate that they lack the proper spirit of the truth, or else that they
have not yet digested a sufficiency of the "meat in due season" to
give them the necessary perception of her sins, which in the Lord's estimation
are piled up to heaven. Another confusing thing is that some of the daughters
of the Roman Mother have put away many of the mother's outward marks and forms,
while retaining much of her spirit and doctrines.
For instance, Baptists, Congregationalists,
Second Adventists, Disciples, and a few other denominations, claim to be
without bondage: claim that the Bible is their creed and that each group or
congregation has charge of its own affairs, and that the meetings in which
these independent congregations of each denomination unite are merely voluntary
associations, in which denominational supervision or bondage finds no
recognition. Then, especially with the "Disciples," the confession
demanded is very simple. But they mostly mention the doctrine of the trinity,
or eternal torment, or both. And where these are not specified, they are understood,
and if attention be called to these subjects, or to the manner of our Lord's
second coming, or to "the times of restitution," [R1578 : page 276] there is always a strong
current of opposition, and, whether written or unwritten, a creed will be found
which admits no Biblical examination or criticism; and, unless you assent, you
must either keep quiet or get out.
The word "creed" comes from credo, and means I believe. It is entirely proper that every Christian have for
himself a creed, a belief. And, if a number of Christians come to a unity of
faith upon the lines of the Word of God, their assembling together for
fellowship and communion is both proper and helpful, as the Bible declares. The
general difficulty is that, when groups of Christians meet as brethren, they
either make a written or an understood creed, which goes beyond the Word of God
and includes human tradition; or else they ignore all faith, and make
morality--good works--the only basis of fellowship. But, as the name indicates,
Christians are believers in Christ, and not merely moralists. While,
therefore, a creed is necessary, and he who has none has no belief, and would
therefore be an unbeliever, and while in Christian fellowship harmony of faith
is necessary to communion, all should see that the fellowship and faith of the
early Church, under divine direction, were built upon the first principles of the doctrine of Christ; and nothing more nor less should be the basis of
Christian fellowship here and now.
We will suggest a safe way to judge whether your
present associations in the name of Christ are part of Babylon or not, and whether, therefore, you
are one of those called to "Come out." It is this: If there is no
meeting of the congregation at which, either by calling up a passage of
Scripture for discussion, in which discussion you, with others, can present
your views of God's Word, there is something wrong. You cannot long have
fellowship there. Your light is under a bushel, and will go out, unless you
give it more liberty. You must come out of such condition or your light will
become darkness.
But if there be meetings at which you have an
equal opportunity with others of calling up any portion of Scripture and
expressing your view of its meaning on a par with others, you may conclude that
you have found at least some evidence of Christian liberty; for no Christian
has the right to refuse to give, when asked, a reason for the
hope that is in him. And since the credo or belief of each Christian
professes to be built upon God's Word, it follows that each should be not only
willing but ready at all times to change his belief for one more Scriptural, if
such can be pointed out to him.
Having found those who follow Berean methods,
rejoice--but with fear, until you have tested them further. Do not abuse their
hospitality by attempting to monopolize the time: be content and thankful to
get your proportion of it. And, when your choice of a subject comes up, see (1)
that it is wisely chosen, one that will strengthen, and not strangle, your
hearers. (2) Pray that, as a minister (servant) of the truth, you may be
"a workman that needeth not to be ashamed." (3) Let nothing be done
through strife, contention or vainglorious effort to display yourself or your
knowledge of the Word; but (4) "speak the truth in love," while you speak it none the less clearly and forcibly.
So long as you have such opportunities to hear
others and to express yourself, you may conclude that you are in a safe place.
As you progress, in hearing from others, and in expressing yourself to others
freely and candidly, either you and they will come into harmony in the spirit
of the truth, or, if you be Scriptural, and they tenacious of views for which
there is no Scriptural support, they will come to hate you and the truth, and
soon you will find no fellowship with them.
But in a majority of cases no such proving of
spirits will be necessary. Generally you will find that congregations have
formulated a creed to which each member is obliged to subscribe; --if not in
writing or by voice, at least by silent assent. In such a case, get such creed
or confession, and see whether or not it fairly, frankly and truthfully
represents your faith. If it does not, you should lose no time in repudiating
it, however conscientiously ignorant of it you may have been for years past.
Now you know, and now if you remain in, intelligently, you belie
yourself, and thus prove yourself not a lover of the truth and a [R1578 : page 277] pleaser of God, but a lover
of error and a pleaser of men.
It does not matter at all that you may have told
the minister and some or all of the elders of the church of your disagreement
and disbelief. They have no authority with God or men to absolve you from your
public confession. If, for instance, you are a Presbyterian: it is not the
minister nor the Session nor the local congregation merely that you have
joined, but as well the entire body of Presbyterians, everywhere. And so long
as you are professedly a member, you are obligated in your belief and conduct
to them all. And before the whole world you stand numbered as one of
them, and as a partner in all that is professed by them all in common. If you
do not believe as they do, it is your duty to them all, and to the world, to
withdraw, and thus set yourself and others right before all. If by the Lord's
mercy you are one of the few passed from darkness into his marvelous light, you
will now feel ashamed of the doctrines you once delighted to confess, and will
delight to reduce by one the number of errorists, and to add one to the number
of the despised little flock--disowned, indeed, of men, but owned and loved and
cherished of God.
As you did not join the minister or Session
merely, but the congregation and the entire denomination, your dissolution of
your membership should, if possible, be as public as was your joining. And, in
reply to many inquiries, we suggest below a general outline for a letter of
withdrawal which such as desire are at liberty to copy and use. If possible, it
should be read aloud at some general congregational meeting, at which
general speaking, remarks, etc., are in order--such as a prayer meeting. After
being read, it should be handed to the leader of the meeting as the
representative of the congregation and officers. If by reason of sickness or
from any other cause this course be not possible, then let it be addressed on
the envelope to all the members of the official board which examines
candidates for membership, or which represents the congregation in spiritual
matters.
The suggested letter follows:-- Dear Brethren
and Sisters,
Members and Officers of the__________ Church.
The Lord has of late been teaching me some wonderful things out of his Word,
whereof I am glad. The Bible has become a new book to me, so widely have the
eyes of my understanding been opened. God is now my Father, Christ my Redeemer,
and all believers [R1579 : page 277] my
brethren, in a sense never before appreciated.
I would not have you understand that I saw a
vision or had a special revelation: I merely have God's Word, "written aforetime
for our learning;" but God has recently made it clearer to my
understanding, through some of his servants. Nor do those servants claim
special inspirations or revelations, but merely that God's due time has
now come to unseal and make known his glorious plan, wisely kept secret in the
past, as the Scriptures themselves declare. --Dan.
12:9.
Of these blessed things I might mention a few,
very briefly: I find that the Scriptures do not teach the eternal torment of
all except the saints. I there find that the full penalty of wilful sin against
clear knowledge will, in the language of the Apostle, be "everlasting
destruction from the presence of the Lord." But, still better, if
possible, I find that, while so many of our race (indeed by far the majority)
have died in total or partial ignorance of God and his offer of life
everlasting through Christ, God has graciously provided that during the
Millennial age all such, of the families of the earth, shall be blessed with
the needed knowledge, and granted opportunity for obedience unto eternal life.
And, further, I find its teaching to be, that we, the Gospel Church,
as joint-heirs with Christ our Lord, are to be God's agents in bestowing that
great Millennial blessing. And, finally, it appears that this time of blessing
for which God's people have so long prayed, saying, "Thy Kingdom come, thy
will be done on earth as it is done in heaven," is very near at hand, and
even now wheat and tares are being separated, and soon a great time of trouble
will overthrow existing institutions and usher in Christ's Kingdom of peace and
equity. [R1579 : page 278]
I will be glad to furnish the Scriptural
evidences of these things to any who may desire to search the Word, and to
prove whether these things be so.
But now, dear friends, comes an unpleasant duty.
I find that many of these gems of truth are in direct conflict with our
views as held and taught and confessed in our denominational literature;
and hence, in honesty to you and, myself, I must withdraw from membership with
you in this church. To remain would be to misrepresent your views, and to have
you misrepresent my views--the doctrine of the eternal torment of nine-tenths
of our race being now in my judgment horrible;--indeed a blasphemy against the
God of love, whose Word, when understood, teaches quite the contrary.
For nearly...years I have tried faithfully to
keep my engagements with you as a fellow-member of this church, and have
learned to love some of you very dearly--some for social qualities and some for
saintliness--Christ-likeness. It is, therefore, with pain that I announce to
you my withdrawal, and I owe you this explanation. Let me assure you that it is
not because my love is less than formerly, for, by God's grace, I
believe it is expanding toward him and his, and, sympathetically, toward all
our race. This action, therefore, is not to be understood as a withdrawal from
the Church of Christ, whose names are written in
heaven, but merely a withdrawal from the ...Church, whose names are written on
earth. I withdraw in order that I may be more free in my conscience, toward God and men, and that I may most fully fellowship all who are
heartily the Lord's people--not only such in this congregation and
denomination, but in all others as well. I ask no letter of dismission, for I
could not hope to be better suited elsewhere. So far as I am concerned, I wish
to remove every barrier between myself and fellow pilgrims. So then, to all of
you who are in Christ Jesus--members of his body--I still am a fellow member, a
branch in the true vine (Christ), whom nothing can separate from the love of
God in Christ, my Lord.--John 15:5; Rom. 8:38,39.
W.T. R-1570b : page 259 -1893r